DOCSLIB.ORG

Encourage to Arouse the Mind of Bodhicitta C1

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Encourage to Arouse the Mind of Bodhicitta C1 www.khenposodargye.org The Reasons for Arousing Bodhicitta B2: Encourage to Arouse the Mind of Bodhicitta C1: The Reasons for Arousing Bodhicitta For the sake of all sentient beings submerged in the fearful ocean of samsara, In order to help them attain the eternal happiness of Buddhahood, You shall shoulder the responsibility of benefiting others, And discard the poisonous food of attachment to yourselves. a. Why Should We Take the Responsibility of Altruism? We must shoulder the grand responsibility of benefiting others and discard ego-clinging, which is like poisonous food, for the sake of helping sentient beings wallowing in the cyclical horror of samsara to attain the ultimate happiness of Buddhahood. In general, living beings can be classified into two categories: the enlightened beings who have already obtained the temporary or ultimate peace and happiness, accordingly arhats, pratyekabuddhas, bodhisattvas, as well as buddhas who achieve perfect merits and wisdom; the deluded or ignorant beings who have never tasted such peace and happiness gained through enlightenment, and have been dragged by karma to wallow in samsara which is full of dangerous circumstances. Samsara means wandering about or moving on without interruption. There are six realms of beings in samsara, who are gods, Asuras, human beings, animals, hungry ghosts and hell beings. All these beings wander about in the six realms, sometimes being upgraded to the three higher realms where the suffering is not so fierce, while without a short rest being quickly dragged into the abyss of three lower realms by their own negative karma. As said in Chandrakirti’s Introduction to the Middle Way, Beings think "I" at first, and cling to self; They think of "mine" and are attached to things. They thus turn helplessly as buckets on a waterwheel, And to compassion for such beings I bow down! Based on the authentic teachings and the personal perceptions of the enlightened buddhas and bodhisattvas, we have learned clearly that all deluded beings have previously been our parents and now are suffering. So carefully they have cared for and tended us, so closely we have connected with each other. Even though they do not recognize us now, anyone with a certain level of conscience would never leave them aside to pursue his or her own peace and happiness, but would rather guarantee their greatest peace and happiness. That is, to liberate them forever from the dreadful ocean of samsara and attain supreme enlightenment. Therefore, we must shoulder the responsibility of altruism in order to help them obtain temporal happiness with good food and nice clothes, and meanwhile to guide them to achieve the ultimate happiness through the realization of arhats, bodhisattvas and buddhas. We must 1 www.khenposodargye.org get rid of poison-like selfishness as much as possible; otherwise retribution could be very serious. It is stated in Shantideva’s The Way of the Bodhisattva, If to serve myself I harm another, I’ll suffer later in the realms of hell. If for others’ sake I harm myself, Every excellence will be my heritage. b. Discard the Poison-like Attachment to Oneself In the past, when Ra Lotsawa1 was meditating on his deity in a quiet place, he felt that he had wanted to be in this kind of solitary retreat all of his life. But one day his deity told him, “You might as well go out to benefit living beings. The merits of even a brief moment of doing so will be much greater than diligently meditating on your deity in quiet isolation for billions of eons.” Hence the merits of helping others with an altruistic mind are far greater than selfish penance for endless years. Again in Shantideva’s The Way of the Bodhisattva it is said, All the joy the world contains Has come through wishing happiness for others. All the misery the world contains Has come through wanting pleasure for oneself. Therefore, we must not allow our Bodhicitta to drift away during the course of our practice. Patrul Rinpoche also said, “If you practice the unsurpassed Great Perfection without the premise of Bodhicitta, it will become the practice of Hinayana or Tirthika”. Hence His Holiness Jigme Phuntsok Rinpoche said that selfishness is poison-like, which is an excellent metaphor that we should contemplate frequently. People with a strong sense of selfishness will fail sooner or later, regardless of where they are situated. Most of our arguments, afflictions, and quarrels are the products of selfishness, which would not appear if we become selfless. Thus we should strive towards this and become real bodhisattvas. In fact, we need not pay much attention to what people say, but instead, should just do whatever is possible to benefit others when we are still alive and capable. Whether people are aware of what we are doing or not, it is quite alright either way. I believe that some of the things that we have done may not ever be known by other people in our lifetime, but all the buddhas and bodhisattvas, as well as our gurus clearly know. Also the law of causality will prevail. Therefore, it is of no value to help others for the sake of our own reputation and fame. Rather than being contaminated by all kinds of worldly concern, we should solely resolve to try all our best to benefit others. The Merit of Arousing Bodhicitta C2: The Merit of Arousing Bodhicitta 1 http://www.rigpawiki.org/index.php?title=Ra_Lotsawa 2 www.khenposodargye.org This blocks the gate to lower realms, Allows you to attain the happiness of higher realms, And eventually leads you to the ultimate liberation from samsara, You shall practice this essential teaching without being distracted at all. a. The Merit of Bodhicitta The merits of arousing Bodhicitta include: blocking the gate to the lower realms, allowing us to obtain relative temporal peace and happiness in the higher realms of human beings and gods, and enabling us to ultimately attain liberation from samsara. With the understanding of this fact, every dharma practitioner must practice this essential teaching without distraction. The merits of bodhicitta, either the bodhicitta of aspiration or the bodhicitta of action, are immeasurable and boundless. This has been addressed in great detail in Compendium of Trainings2, The Way of the Bodhisattva, and many other Mahayana sutras. Simply put, the merits of bodhicitta can be manifested in two ways: 1. If one arouses genuine bodhicitta, all negative karma can be eliminated in one’s mind continuum, as a result, the doors to lower realms are blocked. Shantideva says: Just as by the fires at the end of time, Great sins are utterly consumed by bodhicitta. Thus its benefits are boundless, As the Wise and Loving Lord explained to Sudhana. The great sins refer to heavily negative karma that is difficult to purify, such as is accumulated through the five crimes with immediate retribution3, or by criticizing the Dharma. But they can all be consumed the moment bodhicitta arises in one’s mind, like the fire at the end of time burning out the entire world. If one's negative karma is cleansed, there will be no chance of falling into the lower realms. Hence His Holiness said that a person with bodhicitta cannot possibly fall into lower realms. We must try our best to generate bodhicitta before we die, and must make sure our bodhicitta is not impaired after it arises, in this way we will not take rebirth in lower realms. 2. With bodhicitta, one’s virtuous roots will become stronger and stronger. Consequently, one can gain rebirth as a human being or god to enjoy all the temporal peace and happiness of the higher realms; and furthermore, one will perfect all the merits of the five paths and ten bhumis, and attain the ultimate and unsurpassable fruit of Buddhahood. Therefore, the benefits of bodhicitta are indeed immense for living beings. Shantideva also said, The pain-dispelling draft, This cause of joy for those who wander through the world— The precious attitude, this jewel of mind, How shall it be gauged or qualified? 2 http://www.rigpawiki.org/index.php?title=Shikshasamucchaya 3 http://www.rigpawiki.org/index.php?title=Five_crimes_with_immediate_retribution 3 www.khenposodargye.org b. The Conclusion Made by Buddhas It is the conclusion made by buddhas through long-term contemplations, with their unsurpassable wisdom, in numerous eons. Just like some scientists who devote themselves to research for a long period of time, so that they can invent something they believe will be of great benefit to all humankind. Similarly, the Buddha discovered that bodhicitta would bring the most benefit to all living beings. After repeated observations over a long period of time, it is seen that uncountable living beings can easily attain the supreme fruit of buddhahood by arousing Bodhicitta in their mind. Therefore Shantideva said, The mighty Buddhas, deeply pondering for many ages, Have seen that this, and only this, will save The boundless multitudes, And bring them easily to supreme joy. Hence His Holiness encourages all his disciples to cultivate bodhicitta and practice this essential teaching without being distracted at all. We must not allow our minds to be tempted by the eight worldly concerns and so lose our direction. We must earnestly practice the pith instruction of bodhicitta, for it is the most important and precious approach among all the practices. 4 .
Load more

Recommended publications
  • Buddhist Circuit
    Buddhist Circuit January 20, 2021 In news: The Ministry of Tourism organised an interesting webinar titled “Exploring Buddhist Circuit by Train” on 16th January, 2021 as a part of ‘Dekho Apna Desh’ Webinar series. Key updates The Webinar focused on promoting and showcasing the rich Buddhist Heritage in India and highlighted the major destinations visited by Buddha personally across the country besides showcasing the Buddhist Heritage left behind by his disciples including the modern monasteries. Further, the Webinar also focused on providing first- hand information to the viewers on arrangements for travel (Especially by Train) & accommodation to the Buddhist Sites in India. IRCTC Buddhist Circuit Tourist Train envisioned for covering the most venerable sites of Buddhism, following the life path of the Enlightened One, the Buddha, himself. The Buddhist tourist train covers all the places which had a significant impact on Buddha’s life and teachings. The Buddhist Circuit In the Mahaparinirvana sutra, the Buddha tells his followers that they can attain merit and a noble rebirth by going on pilgrimage to the places where he was born (Lumbini, Nepal), gained enlightenment (Bodhgaya), first taught (Sarnath), and attained nirvana (Kushinagar). The Buddhist Circuit tourist train operated by IRCTC Ltd takes you to these places and helps you experience firsthand the self-disciplined and legendary life of Lord Buddha Details of important places associated with Buddha are: Lumbini (in Nepal) – The Lord Buddha was born in 623 BC in the sacred area of Lumbini located in the Terai plains of southern Nepal, testified by the inscription on the pillar erected by the Mauryan Emperor Asoka in 249 BC.
    [Show full text]
  • Studies in the Lankavatara Sutra, Daisetz Teitaro Suzuki, Pp
    READING THE WORDS OF THE BUDDHA ~ THE PROFOUND AND VAST MAHAYANA SUTRAS ~ SUPPLEMENTARY READINGS SOURCEBOOK For internal use only Exclusively for the use of the Rime Shedra NYC Core Texts Program A program of Shambhala Meditation Center of New York First Edition Reading the Words of the Buddha The Profundity and Vastness of the Mahayana Sutras Ten Tuesdays, 7‐9:15 pm, September 25th to December 11th SUPPLEMENTARY READINGS SOURCEBOOK I. Introduction to the Profound and Vast Teachings of the Buddha A. The Wheels of The Dharma, from The Treasury of Knowledge 2, 3, 4 Buddhism's Journey to Tibet, Jamgon Kongtrul, Translated by Ngawang Zangpo, pp. 150‐156 B. Major Scriptures, excerpt from Mahayana Buddhism, by Hajime Nakamura, in Buddhism and Asian History, pp. 222‐229 C. The Contents of Early Mahayana Scriptures, from A History of Indian Buddhism, by Hirakawa Akira, pp. 275‐295 II. The Vajracchedika Prajnaparamita Sutra – The Perfection of Diamond Is No Perfection A. The Perfection of Wisdom in the Vajracchedika‐sutra, from HBP, David Kalupahana, pp. 153‐159 B. The Story of Ever Weeping, in On Indian Mahayana Buddhism, by D. T. Suzuki, pp. 101‐ 108 C. The Prajnaparamita Literature, Lewis Lancaster, from BMP, pp. 69‐71 D. Astasahasrika Sutra, Karl Potter, from EIP, pp. 79‐86 E. Introduction, The Large Sutra On Perfect Wisdom with the Divisions of the Abhisamayālañkāra, Translated by Edward Conze, pp. 37‐44 III. Kashyapa Parivarta Sutra – The Interrogation by the Bodhisattva Kashyapa A. The Middle Path According to the Kasyapaparivarta‐sutra, Leslie Kawamura, from Wisdom, Compassion and the Search for Understanding, Ed.
    [Show full text]
  • Chapter 2-Establish the Faultlessness of Buddhism
    www. khenposodargye.org B2. The Buddha Is the Only Unimpeachable One for Those Who Seek Liberation C1. Establish the Faultlessness of Buddhism D1. Establish the Faultlessness of the Teaching of Dependent Origination and Emptiness E1. Explain the Meaning of Dependent Origination and Emptiness F1. Brief Explanation G1. Emptiness Means Dependent Origination Verse 5 “Whatsoever depends on conditions, That is devoid of intrinsic existence.” What excellent instruction can there be (That is) more amazing than this proclamation? “Whatever depends on conditions is devoid of a self-establishing nature.” What could be a more amazing, excellent manner of instructing than this statement? a. Things that arise from causes and conditions, possess the nature of emptiness The Buddha taught us that dependent arising means that everything that arises and whose existence is dependent upon others is devoid of intrinsic existence and is therefore empty by nature, like an illusory phenomena. As is said in both the Mahāratnakūṭa Sutra1 (The Sutra of the Heap of Jewels) and Saṃyukta Āgama2, Because this exists, that exists; Because of the arising of this, that arises as well; Because of this not existing, that also does not exist; Because of the cessation of this, that ceases as well. This verse explains the true meaning of dependent arising. There are two types of dependent arising. The first type is that, since A arises as a result of B, A and B have a relationship of cause and effect; this is like the relationship between a seed and a seedling. The second type of dependent arising is that the existence of A is dependent on the existence of B, like the relationship between east and west, or right and left, all of which are established by conceptual thoughts and exist only in a relative manner.
    [Show full text]
  • Beyond Mind III: Further Steps to a Metatranspersonal Philosophy And
    International Journal of Transpersonal Studies Volume 28 | Issue 2 Article 3 7-1-2009 Beyond Mind III: Further Steps to a Metatranspersonal Philosophy and Psychology (Continuation of the Discussion on the Three Best Known Transpersonal Paradigms, with a Focus on Washburn and Grof ) Elías Capriles University of the Andes Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Psychology Commons, and the Religion Commons Recommended Citation Capriles, E. (2009). Capriles, E. (2009). Beyond mind III: Further steps to a metatranspersonal philosophy and psychology (Continuation of the discussion on the three best known transpersonal paradigms, with a focus on Washburn and Grof ). International Journal of Transpersonal Studies, 28(2), 1–145.. International Journal of Transpersonal Studies, 28 (2). http://dx.doi.org/10.24972/ ijts.2009.28.2.1 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. Beyond Mind III: Further Steps to a Metatranspersonal Philosophy and Psychology (Continuation of the Discussion on the Three Best Known Transpersonal Paradigms, with a Focus on Washburn and Grof) Elías Capriles University of the Andes Mérida, Venezuela This paper gives continuity to the criticism, undertaken in two papers previously published in this journal, of transpersonal systems that fail to discriminate between nirvanic, samsaric, and neither- nirvanic-nor-samsaric transpersonal states, and which present the absolute sanity of Awakening as a dualistic, conceptually-tainted condition.
    [Show full text]
  • Song of Victory by Khenpo Sodargye
    www.khenposodargye.org THE COMMENTARY ON SONG OF VICTORY BY KHENPO SODARGYE 1 www.khenposodargye.org TABLE OF CONTENTS The Importance of the Text ....................................................................................................... 3 The Background of the Text ...................................................................................................... 4 The Title of the Text ................................................................................................................... 5 Homage to Manjushri ................................................................................................................ 6 The Merit of Practicing Unsurpassed Vajrayana ................................................................... 9 The Conditions for Practicing Dzogchen .............................................................................. 11 The Reasons for Arousing Bodhicitta .................................................................................... 12 The Merit of Arousing Bodhicitta .......................................................................................... 14 The Merit of Observing Precepts ........................................................................................... 16 The Fault of Breaking Precepts .............................................................................................. 17 The Reasons for Developing Virtuous Personalities ............................................................ 18 The Merit of Maintaining Virtuous Personality
    [Show full text]
  • The Light of the Dhamma Vol 10 No 2, July, 1963
    Vol. X No. 2 2 Electronic Publishers Notice: This work has been republished by Pariyatti as an electronic publication. All of the addresses and contact information provided in this online edition of The Light of the Dhamma are no longer valid. They have been included here for historical purposes. Questions or comments regarding this electronic publication can be addressed to [email protected] For other issues in this series please visit www.pariyatti.org/treasures PARIYATTI 867 Larmon Road Onalaska, Washington 98570 USA 360.978.4998 www.pariyatti.org Pariyatti is a nonprofit organization dedicated to enriching the world by - disseminating the words of the Buddha, - providing sustenance for the seeker’s journey, and - illuminating the meditator’s path. 3 The LIGHT of the DHAMMA VOL. X No. 2 2507 B.E. July 1963 C.E. 4 THE LIGHT OF THE DHAMMA 1. Please regard this not just as a quarterly magazine but as a continuing service for Buddhism. Your frank criticism will be welcomed in a Buddhist spirit and if there are any questions pertaining to Buddhism that we can answer or help to answer, we are yours to command. 2. Any articles herein may be quoted, copied, reprinted and translated free of charge without further reference to us. Should you care to acknowledge the source we would be highly appreciative. 3 Foreign subscription. (including postage to any part of the world) is but the equivalent of sh 9/- (Nine Shillings) sterling per annum. HOW TO REMIT In any country subscribing to the International Postal Union, International Postal Certificates are obtainable from the post office.
    [Show full text]
  • The Vijnaptimatrata Buddhism of the Chinese Monk K'uei
    THE VIJNAPTIMATRATA BUDDHISM OF THE CHINESE MONK K'UEI-CHI (A.D. 632-682) ALAN SPONBERG B.A. , American University, 1968 M.A. , University of Wisconsin, 1972 A DISSERTATION SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN ; THE FACULTY OF GRADUATE STUDIES Department of Asian Studies We accept this dissertation as conforming to the required standard. THE UNIVERSITY OF BRITISH COLUMBIA August 1979 © Alan Sponberg, 1979 In presenting this thesis in partial fulfilment of the requirements for an advanced degree at the University of British Columbia, I agree that the Library shall make it freely available for reference and study. I further agree that permission for extensive copying of this thesis for scholarly purposes may be granted by the Head of my Department or by his representatives. It is understood that copying or publication of this thesis for financial gain shall not be allowed without my written permission. Department of The University of British Columbia 2075 Wesbrook Place Vancouver, Canada V6T 1W5 DE-6 BP 75-51 1 E ABSTRACT The dissertation seeks to determine the main features of the Buddhist thought of K'uei-chi, First Patriarch of the Fa-hsiang School of East Asian Buddhism, and to further establish his position as a key figure in the transmission of Indian philosophical traditions into China.. In addition it provides a translation of an original essay written "by K'uei-chi on Vijnaptimatrata. (Mere Conceptualization) the fundamental philosophic principle of the School of Yogacara Buddhism to which he was heir. There are two parts to the dissertation: Part One comprising Chapts.
    [Show full text]
  • Introduction on Jang Gunchoe
    Introduction on Jang Gunchoe (Extract from Nepal Buddhist Gelug Association publication 2012) Jang-Gun-Choes or the extensive winter debate was held every winter for a month at a place called Jang which lays on the South Western part of Lhasa, the capital of Tibet. This is a debate session in which mainly the students (monks) of Sera, Drepung and Gadhen - the three great monastic universities - and students from other non-sectarian schools engage in debate on philosophical treatises of Valid Cognition through intensive investigation. Long ago in India, there came a student of Acharya Vasubandhu named Acharya Dignaga, who was popularly known for his knowledge in the science of logic more than his master. For the purpose of fully understanding all the aspects of the teachings of Lord Buddha on The Base, The Path and The Fruition by the future beings, whose power of wisdom to understand is weak, Acharya Dignana developed the intention of putting all the various pramana texts composed till then to facilitate in understanding teachings of Buddha into a Compendium. He started with the following appraisal-prayer of Compendium of Valid Cognition, as follows: I pay homage to the Buddha, Shasta, Tathagat, To compose this text--The Compendium of Valid Cognition, with the intention to benefit all sentient beings, When Dignana wrote these introductory verses on a slate, there arose a light which gave luminosity to the whole world, the earth shook and a great sound was heard. The Tirthika Krishna Muni Raja, through the power of his clairvoyance, examined by which force the great sound was produced.
    [Show full text]
  • Bulletin of Tibetology
    BULLETIN OF TIBETOLOGY NEW SERIES 1981 NO. 4 18 NOVEMB ER 1981 SIKKIM RESEARCH INSTITUTE OF TIBETOLOGY & OTHER BODDHIST STUDIES GANGTOK, INDIA The Bulletin of Tibetology seeks to serve the specialist as well as the general reader with an interest in this field of study. The picture portrays Tibetology's massive building in the typical Himalayan Architectural Style. Editor: Dr. A. C. Banerjee Director: SRIT BULLETIN OF TIBETOLOGY 1981 NO. 4 r 18 NOVEMBER 1981 SIKKIMRESEAftCH INSTITUTE OF TIBETOLOGY GANGTOK, INDIA. L.HABAB THUCHEN 18 NOVEMBER 1~81 Price Rs. 10/­ For supply overseas ( including air postage) £. 1.50 ( British Sterling) 4/81 Printed at Impression. Mahatma Gandhi Marg, Gangtok and published by the Director, Sikkim Research Institute of Tibetologv. Gangtok-737 1 01. CONTRIBUTORS IN THIS ISSUE Dr. A. C. Banerjee. M. A., lL. B., Ph. D., F. A. S., F. R. A. S. (london) Bhajagovinda Ghosh, librarian SRIT. Views expressed in the Bulletin of Tibetology are those of the contributors and not of the Sikkim Research Institute of Tibetology. An article represents the Private individual views of the author and does not reflect those of any office or institution with which the author may be associated. The editor is the publisher of the Article (s): copyright of an article belongs to the author. unless otherwise indicated. co' ,,,,_, ~ I.' PREFACE Since the inception of the Bulletin of Tibetoiogy. more than a , decade and a half years back. it has been carrying on its eventful existence as one of the leading Journals on Tibetology and Buddhism. It covers a wide range of subjects dealing with Tibetology, Central Asian and Indological Studies.
    [Show full text]
  • The Gospel of Buddha
    THE GOSPEL OF BUDDHA COMPILED FROM ANCIE]'JT RECORDS BY PAUL CARUSo ILLUSTRATED BY O. KOPETZKY CHICAGO AND LONDON THE OPEN COURT PUBLISHING COMPANY 1915 PREFACE. HIS booklet needs no preface for those who are fam- Tiliar with the sacred books of Buddhism, which have been made accessible to the Western world by the in- defatigable zeal and industry of scholars like Beal, Bigander, Bilhler, Burnouf, Childers, Alexander Csoma, Rhys Davids, Dutoir, Eitel, Fausbbll, Foucaux, Francke, Edmund Hardy, Spence Hardy, Hodgson, Charles R. Lanman, F. Max Muller, Karl Eugen Neumann, Oldenberg, Pischel, Schiefner, Senarr, Seidenstlicker, Bhikkhu Nyanatiloka, D. M. Strong, Henry Clarke Warren, Wassiljew,W cber,Windisch, Winternitz &c. To those not familiar with the subject it may be stated that the bulk of its contents is derived from the old Buddhist canon. Many passages, and indeed the most important ones, are literally copied in translations from the original texts. Some are rendered rather freely in order to make them intelligible to the present generation; others have been re- arranged; and srill others are abbreviated. Besides the three introductory and the three concluding chapters there are v only a few purely original additions, which. however, are neither mere literary embellishments nor deviations from Buddhist doctrines. Wherever the compiler has admitted modernization he has done so with due consideration and always in the spirit of a legitimate development. Additions and modifications contain nothing but ideas for which proto- types can be found somewhere among the traditions of Buddhism, and have been introduced as elucidations of its main principles. The best evidence that this book characterizes the spirit of Buddhism correctly can be found in the welcome it has received throughout the entire Buddhist world.
    [Show full text]
  • Bon-The Primitive Religion of Tibet
    Bon-The Primitive Religion of Tibet Prof. Anukul Chandra Banerjee. Gangtok. Tibet the "land of Snows" is marked off by encircling great sky-scraping snowy mountains and the rugged rocky ranges, always covered with snow. high and perilous. Such natural geographical conditions help her people to develop their religious ideas and prac­ tices in a peculiar way. The variety of landscape had its influence further on the Tibetan mind and produced a faith. furious and mys­ te:rious. peculiar to Shamanistic cult. The Tibetan historical sources provide us with materials which prove the existence of another religion. known as Bon. a kind of Shamanism, prior to the advent of Buddhism. The meaning of the word 'Bon' still remains unknown. This is also corrQboratEd by Waddell.' .In dictionaries is 'not found the meaning afthe word Bon. simply a vague account of this religion is given. In his 'A Tibetan-English Dictionary'2 S. C. Das writes that "Bon is the ancient religion of Tibet which was fetishism, demon­ worship and p,ropitiation by means of incantation. The word Chos which ordinarily means religion is used as antithesis to Bon. Bon signifies the kind of Shamanism which was followed by Tibetans before the introduction of Buddhism and in certain parts still extant". Jaschke3 holds the view that Bon is the nameQf the early religion of Tibet, concerning which but very imperfect acqounts are existing; so much is certain that sorcery was the principl~feature of it. 1. Encyclopaedia ot Religion and ethics. 333. 2. P.879. 3. A Tibetan-English Dictlonary-P.
    [Show full text]
  • Rigpa Tibetan and Sanskrit Glossary a Abhidharma (Skt)
    Rigpa Tibetan and Sanskrit Glossary A abhidharma (Skt) one of the three pitakas Abhidharmakosha “Treasury of Abhidharma” written by Vasubandhu Abhisamayalankara “Ornament of Realization”, one of the five treatises of Maitreya abhisheka (Skt) empowerment acharya (Skt) master, teaCher Adzom Drukpa (1842-1924) a great Tibetan master agama (Skt) commentary Akanishtha (Skt) the highest celestial realm or buddha-field Akshobhya buddha of the East alaya vijñana (Skt) all-ground ConsCiousness Amdo a region of Tibet Amitabha Buddha of Inifinite Light, buddha of the West Amitayus Buddha of Inifinite Life Amoghasiddhi buddha of the North amrita (Skt) (i) neCtar of immortality; (ii) white alcoholic substance used in rituals Ananda cousin and attendant of Buddha Shakyamuni Anuttarayoga highest yoga tantra, the highest tantriC tantra (Skt) teachings according to the Sarma tradition anuyoga (Skt) eighth of the nine yanas arhat (Skt) Literally “one who has Conquered the enemies” or “foe-destroyer”. The highest level of realization in the Hinayana. arya (Skt) “noble one”, realized being Aryadeva great Indian master of madhyamika, disCiple of Nagarjuna Asanga great fourth Century Indian master who received teachings from Maitreya Ashoka buddhist emperor of India Version 2 1 February 2004 Adam Pearcey Rigpa Tibetan and Sanskrit Glossary asura (Skt) demi-gods Atisha an eleventh Century Indian master who travelled to Tibet atiyoga (Skt) another word for Dzogchen, the ninth yana Avalokiteshvara bodhisattva of Compassion AviChi hell of ultimate torment B bak
    [Show full text]